Your Mind and How to Use It Part 7

Hence the difficulty of satisfactory cla.s.sification, and the danger of dogmatic definition.

CHAPTER XVIII.

The Role of the Emotions.

The average person greatly underestimates the part played by the emotional nature in the mental activities of the individual. He is inclined to the opinion that, with the exception of the occasional manifestation of some strong emotional feeling, the majority of persons go through life using only the reasoning and reflective faculties in deciding the problems of life and guiding the mental course of action.

There can be no greater mistake concerning the mental activities. So far from being subordinate to the intellect, the emotional nature in the majority of cases dominates the reasoning faculties. There are but very few persons who are able to detach themselves, even in a small degree, from the feelings, and to decide questions cold-bloodedly by pure reason or intellectual effort. Moreover, there are but few persons whose wills are guided by pure reason; the feelings supply the motive for the majority of acts of will. The intellect, even when used, is generally employed to better carry out the dictates of feeling and desire. Much of our reasoning is performed in order to justify our feelings, or to find proofs for the position dictated by our desires, feelings, sympathies, prejudices, or sentiments. It has been said that "men seek not reasons but _excuses for their actions_."

Moreover, in the elementary processes of the intellect the emotions play an important part. We have seen that attention largely follows interest, and interest results from feeling. Therefore our attention, and that which arises from it, is dependent largely upon the feelings. Thus feeling a.s.serts its power in guarding the very outer gate of knowledge, and determines largely what shall or shall not enter therein. It is one of the constantly-appearing paradoxes of psychology, that while feelings have originally arisen from attention, it is equally true that attention depends largely upon the interest resulting from the feelings. This is readily admitted in the case of involuntary attention, which always goes out toward objects of interest and feeling, but is likewise true of even voluntary attention, which we direct to something of greater or more nearly ultimate interest than the things of lesser or more immediate interest.

Sully says: "By an act of will I may resolve to turn my attention to something--say a pa.s.sage in a book. But if, after the preliminary process of adjustment of the mental eye the object opens up no interesting phase, all the willing in the world will not produce a calm, settled state of concentration. The will introduces mind and object; it cannot force an attachment between them. No compulsion of attention ever succeeded in making a young child cordially embrace and appropriate, by an act of concentration, an unsuitable and therefore uninteresting object. We thus see that even voluntary interest is not removed from the sway of interest. What the will _does_ is to determine _the kind of interest_ that shall prevail at the moment."

Again, we may see that memory is largely dependent upon interest in recording and recalling its impressions. We remember and recall most easily that which most greatly interests us. In proportion to the lack of interest in a thing do we find difficulty in remembering or recalling it. This is equally true of the imagination, for it refuses to dwell upon that which is _not_ interesting. Even in the reasoning processes we find the will balking at uninteresting subjects, but galloping along, pushing before it the rolling chair of interesting intellectual application.

Our judgments are affected by our feelings. It is much easier to approve of the actions of some person we like, or whose views accord with our own, than of an individual whose personality and views are distasteful to us. It is very difficult to prevent prejudice, for or against, from influencing our judgments. It is also true that we "find that for which we look" in things and persons, and that which we expect and look for is often dependent upon our feelings. If we dislike a person or thing we are usually able to perceive no end of undesirable things in him or it; while if we are favorably inclined we easily find many admirable qualities in the same person or thing. A little change in our feeling often results in the formation of an entirely new set of judgments regarding a person or thing.

Halleck well says: "On the one hand the emotions are favorable to intellectual action, since they supply the interest one feels in study.

One may feel intensely concerning a certain subject and be all the better student. Hence the emotions are not, as was formerly thought, entirely hostile to intellectual action. Emotion often quickens the perception, burns things indelibly into the memory, and doubles the rapidity of thought. On the other hand strong feelings often vitiate every operation of the intellect. They cause us to see only what we wish to, to remember only what interests our narrow feeling at the time, and to reason from selfish data only. * * * Emotion puts the magnifying end of the telescope to our intellectual eyes where our own interests are concerned, the minimizing end when we are looking at the interest of others. * * * _Thought_ _is deflected when it pa.s.ses through an emotional medium, just as a sunbeam is when it strikes water._"

As for the will, the best authorities hold that it is almost if not entirely dependent upon desire for its motive force. As desire is an outgrowth and development of feeling and emotion, it is seen that even the will depends upon feeling for its inciting motives and its direction. We shall consider this point at greater detail in the chapters devoted to the activities of the will.

We would remind you again, at this point, of the great triangle of the mind, the emotional, ideative, and volitional activities--feeling, thinking, and willing--and their constant reaction upon each other and absolute interdependence. We find that our feelings arise from previous willing and ideation, and are aroused by ideas and repressed by will; again we see that our ideas are largely dependent upon the interest supplied by our feelings, and that our judgments are influenced by the emotive side of our mental life, the will also having its part to play in the matter. We also see that the will is called into activity by the feelings, and often guided or restrained by our thoughts, the will, indeed, being considered as moved entirely by our feelings and ideas. Thus is the trinity of mental forces seen ever in mutual relation--constant action and reaction ever existing between them.

CHAPTER XIX.

The Emotions and Happiness.

"Happiness" has been defined by an authority as "the pleasurable emotion arising from the gratification of all desires; the enjoyment of pleasure without pain." Another has said that "happiness is the state in which all desires are satisfied." But these definitions have been attacked. It is held by many that a state of the absolute _satisfaction_ of desire would not be happiness, for happiness consists largely in pleasurable antic.i.p.ation and imaginings which disappear upon the realization of the desire. It is held that absolute satisfaction would be a negative state.

Paley expressed a better idea when he said that "any condition may be denominated 'happy' in which the amount or aggregate of pleasure exceeds that of pain, and the degree of happiness depends upon the quant.i.ty of this excess."

Some have held that an existing contrast between pain and pleasure (the balance being in favor of the latter) is necessary to establish happiness. Be this as it may, it is admitted by all that one's happiness or unhappiness depends entirely upon one's emotional nature and the degree of the satisfaction thereof. And it is generally admitted that to be happy is the great aim and object of the life of the majority of persons,--if, indeed, not of _every_ person,--the happiness, of course, depending upon the quality and degree of the emotions forming the person's emotional nature. Thus it is seen that we are dependent upon the emotional side of our mental life in this as in nearly everything else making life worth while.

Theologians have often sought to point out that happiness is not the goal of life and living, but human nature has always insisted that happiness is the greatest end, and philosophy has generally supported it. But wisdom shows that happiness is not always dependent upon the pleasure of the moment, for the sacrifice of immediate pleasure frequently results in a much greater happiness in the future. In the same way an immediate disagreeable task often gains for us a greater satisfaction in the future. Likewise, it is frequently greater happiness to sacrifice a personal pleasure for the happiness of others than it would be to enjoy the pleasure of the moment at the expense of the pain of the other. There is often a far greater pleasure resulting from an altruistic action of self-sacrifice than in the performance of the selfish, egoistic act. But, as the subtle reasoner may insist, the result is the same--the ultimate happiness and satisfaction of the self. This conclusion does not rob the altruistic act of its virtue, however, for the person who finds his greatest pleasure in giving pleasure to others is to be congratulated--as is the community which shelters him.

There is no virtue in pain, suffering, sacrifice, or unhappiness _for its own sake_. This illusion of asceticism is vanishing from the human mind. Sacrifice on the part of the individual is valuable and valid only when it results in higher present or future happiness for the individual or some one else. There is no virtue in pain, physical or mental, except as a step to a greater good for ourselves or others. Pain at the best is merely nature's alarm and warning of "not this way." It is also held that pain serves to bring out pleasure by contrast, and is therefore valuable in this way. Be this as it may, no normal individual deliberately seeks ultimate pain in preference to ultimate happiness; the greatest ultimate happiness to one's self and to those he loves is the normal and natural goal of the normal person. But the concept of "those he loves," in many cases, includes the race as well as the immediate family.

Wisdom shows the individual that the greatest happiness comes to him who controls and restrains many of his feelings. Dissipation results in pain and unhappiness ultimately. The doctrine of thoughtless indulgence is unphilosophical and is contradicted by the experience of the race.

Moreover, wisdom shows that the highest happiness comes not from the indulgence of the physical feelings alone, or to excess, but rather from the cultivation, development, and manifestation of the higher feelings--the social, aesthetic, and intellectual emotions. The higher pleasures of life, literature, art, music, science, invention, constructive imagination, etc., yield a satisfaction and happiness keener and more enduring than can possibly the lower forms of feeling.

But the human being must not despise any part of his emotional being.

Everything has its uses, which are good; and its abuses, which are bad.

Every part of one's being, mental and physical, is well to use; but no part is well used if it uses the individual instead of being itself used.

A recent writer has held that the end and aim of life should not be the pursuit of happiness, but rather the building of character. The obvious answer is that the two are identical in spirit, for to the man who appreciates the value of character, its attainment is the greatest happiness; the wise teach that the greatest happiness comes to him who is possessed of a well-rounded, developed character. Another writer has said that "the aim of life should be self-improvement, with a due regard to the interest of others." This is but saying that the greatest happiness to the wise man lies in this course. Any one who is wise enough, or great enough, to make these ends the aim and goal of life will find the greatest happiness therefrom. Arnold Bennett advances as a good working philosophy of life: "cheerfulness, kindliness, and rect.i.tude." Can any one doubt that this course would bring great ultimate happiness?

Happiness consists in that which "contents the spirit," and the latter depends entirely upon the character of the feelings and emotions entertained by one, as weighed in the balance of reason, and as pa.s.sed upon by judgment and the sense of right action. The greatest degree of happiness, or at least the greatest ratio of pleasure over pain, is obtained by a careful and intelligent cultivation of the feeling side of one's being in connection with the cultivation of the intellect and the mastery of the will. To be able to bring the capacity for enjoyment to its highest; to be able to intelligently choose that which will bring the greatest ultimate happiness in accordance with right action; and, finally, to be able to use the will in the direction of holding fast to that which is good and rejecting that which is bad--this is the power of creating happiness. The feelings, the intellect, and the will--here, as ever--combine to manifest the result.

Finally, it must be remembered that all human happiness consists in part of the ability to bear pain--to suffer. There must be the dash of Stoicism in the wise Epicurean. One must learn to pluck from pain, suffering, and unhappiness the secret drop of honey which lies at its heart, and which consists in the knowledge of the meaning and use of pain and the means whereby it may be trans.m.u.ted into knowledge and experience, from which later happiness may be distilled. To profit by pain, to trans.m.u.te suffering into joy, to transform present unhappiness into a future greater happiness--this is the privilege of the philosopher.

The mental states and activities known as "desire" are a direct development of the feeling and emotional phase of the mind and form the motive power of the will. Desire, in fact, may be said to be composed of feeling on one side and will on the other. But the influence of the intellect or reasoning faculties has a most important part to play in the evolution of feeling into desire, and in the consequent action of the will by the presentation and weighing of conflicting desires.

Therefore, the logical place for the consideration of the activities of the intellect is at this point--between emotion and will. Accordingly, we shall leave the subject of feeling and emotion for the present, to be taken up again in connection with the subject of _desire_, after we have considered the intellectual processes of the mind. But, as has been indicated, we shall see the presence and influence of the feelings and emotions even in the activities of the intellect.

CHAPTER XX.

The Intellect.

The cla.s.s of mental states or processes grouped together under the name of "intellectual processes," forms the second great division of the mental states, the two others being "feeling" and "will," respectively.

"Intellect" has been defined as follows: "The part or faculty of the human mind by which it knows, as distinguished from the power to feel and to will; the thinking faculty; the understanding;" also as "that faculty of the human mind by which it receives or comprehends the ideas communicated to it by the senses or the perception, or other means, as distinguished from the power to feel and to will; the power or faculty to perceive objects in their relations; the power to judge and comprehend; also the capacity for higher forms of knowledge, as distinguished from the power to perceive and imagine."

In the preceding chapters we have seen that the individual is able to experience sensations in consciousness, and that he is able to _perceive_ them mentally, the latter being the first step in intellectual activity. We have also seen that he is able to reproduce the perception by means of memory and imagination, and that by means of the latter he is able to re-combine and rearrange the objects of perception. We have also seen that he has what are known as "feelings,"

which depend upon his previous experience and that of his progenitors.

So far the mind has been considered merely as a receiving and reproducing instrument, with the added attachment of the re-combining power of the imagination. Up to this point the mind may be compared to the phonographic cylinder, with an attachment capable of re-combining its recorded impressions. The impressions are received and perceived, are stored away, are reproduced, and by the use of the imagination are re-combined.

Up to this point the mind is seen to be more or less of an automatic, instinctive faculty. It may be traced from the purely reflex activity of the lowest forms of life up through the lower animals, step by step, until a very high degree of mental power is perceived in animals like the horse, dog, or elephant. But there is something lacking. There is missing that peculiar power of thinking in symbols and abstract conceptions which distinguishes the human race and which is closely bound up with the faculty of language or expressing thoughts in words.

The comparatively high mental process of the lower animals is dwarfed by the human faculty of "thinking." And _thinking_ is the manifestation of the intellect.

What is it to _think_? Strange to say, very few persons can answer this question correctly at first. They find themselves inclined to answer the inquiry in the words of the child: "Why, to think is to _think_!" Let us see if we can make it plain. The dictionary definition is a little too technical to be of much use to the beginner, but here it is: "To employ any of the intellectual powers except that of simple perception through the senses." But what are the "intellectual powers" so employed, and how are they employed? Let us see.

Stating the matter plainly in common terms, we may say that "thinking"

is the mental process of (1) comparing our perceptions of things with each other, noting the points of likeness and of difference; (2) cla.s.sifying them according to the ascertained likeness or difference, and thus tying them up in mental bundles with each set of "things of a kind" in its own bundle; (3) forming the abstract, symbolic mental idea (concept) of each cla.s.s of things, so grouped, which we may afterward use as we use figures in mathematical calculations; (4) using these concepts in order to form _inferences_, that is, to reason from the known to the unknown, and to form judgments regarding things; (5) comparing these judgments and deducing higher judgments from them; and so on.

Without thinking, man would be dependent upon each particular experience for his knowledge, except so far as memory and imagination could instinctively aid him. By thought processes he is enabled to infer that if certain things be true of one of a certain kind of things, the same thing may be expected from others of the same cla.s.s. As he is able to note points of likeness or difference, he is able to form clearer and truer inferences. In addition, he is able to apply his constructive imagination to the rearrangement and recombination of things whose nature he has discovered, and thus progress along the line of material achievement as well as of knowledge. It must be remembered, however, that the intellect depends entirely for its material upon the perception, which in turn receives its raw material from the senses. The intellect merely groups together the material of perception, makes inferences, draws conclusions from, and forms conclusions regarding, them, and in the case of constructive imagination recombines them in effective forms and arrangement. The intellect is the last in order in the course of mental evolution. It appears last in order in the mind of the child, but it often persists in old age after the feelings have grown dim and the memory weak.

CONCEPTS.

What is known as the "concept" is the first fruit of the elemental processes of thought. The various images of outside objects are sensed, then perceived, and then grouped according to their likenesses and differences, and the result is the production of concepts. It is difficult to define a concept so as to convey any meaning to the beginner. For instance, the dictionaries give the definition as "an abstract, general conception, idea, or notion formed in the mind." Not very clear this, is it? Perhaps we can understand it better if we say that the terms dog, cat, man, horse, house, etc., each expresses a concept. Every term expresses a concept; every general name of a thing or quality is a term applied to the concept. We shall see this a little clearer as we proceed.

We form a concept in this way: (1) We _perceive_ a number of things; (2) then we notice certain _qualities_ possessed by things--certain properties, attributes, or characteristics which make the thing what it is; (3) then we _compare_ these qualities of the thing with the qualities of other things and see that there is a likeness in some cases, in various degrees, and a difference in other cases, in various degrees; (4) then we _generalize_ or _cla.s.sify_ the perceived things according to their ascertained likenesses and differences; (5) then we form a _general idea_ or _concept_ embodying each cla.s.s of thing; and, finally, we give to the concept a _term_, or _name_, which is its symbol.

The concept is a _general idea_ of a cla.s.s of things; the _term_ is the expression of that general idea. The concept is the idea of a cla.s.s of things; the term is the _label_ affixed to the thing. To ill.u.s.trate this last distinction, let us take the concept and term of "bird," for instance. By perception, comparison, and cla.s.sification of the qualities of living things we have arrived at the conclusion that there exists a great general cla.s.s the qualities of which may be stated thus: "Warm-blooded, feathered, winged, oviparous, vertebrate." To this general cla.s.s of quality-possessing animals we apply the English term "bird." The name is merely a symbol. In German the term is _vogel_; in Latin, _avis_; but in each and every case the _general idea_ or _concept_ above stated, _i.e._, "warm-blooded, feathered, winged, oviparous, vertebrate," is meant. If anything is found having all of those particular qualities, then we know it must be what we call a "bird." And everything that we call a "bird" must have those qualities.

The term "bird" is the symbol for that particular combination of qualities existing in a thing.

There is a difference between a mental image of the imagination and a concept. The mental image must always be of a _particular_ thing, while the concept is always an idea of a _general cla.s.s_ of things which cannot be clearly pictured in the mind. For instance, the imagination may form the mental picture of any known bird, or even of an imaginary bird, but that bird always will be a distinct, _particular_ bird. Try to form a mental picture of the general cla.s.s of birds--how will you do it?

Do you realize the difficulty? First, such an image would have to include the characteristics of the large birds, such as the eagle, ostrich, and condor; and of the small birds, such as the wren and humming bird. It must be a composite of the shape of all birds, from the ostrich, swan, eagle, crane, down to the sparrow, swallow, and humming bird. It must picture the particular qualities of birds of prey, water birds, and domestic fowls, as well as the grain eaters. It must exhibit all the colors found in bird life, from the brightest reds and greens down to the sober grays and browns. A little thought will show that a clear mental image of such a concept is impossible. What the most of us do, when we think of "bird," is to picture a vague, flying shape of dull color; but when we stop to think that the term must also include the waddling duck and the scratching barnyard chicken, we see that our mental image is faulty. The trouble is that the term "bird" really means "all-bird," and we cannot picture an "all-bird" from the very nature of the case. Our terms, therefore, are like mathematical figures, or algebraic symbols, which we use for ease, speed, and clearness of thinking.